Blessings of azan

Page 1

Blessings of

AĹźÄ n This

booklet was written by Shaykh-e-ᚏarÄŤqat AmÄŤr-eAÄĽl-e-Sunnat, the founder of Dawat-e-Islami Ḥaá¸?rat ‘AllÄ maÄĽ MaulÄ nÄ MuḼammad IlyÄ s ‘Aáš­áš­Ä r QÄ dirÄŤ RazavÄŤ in Urdu. The translation Majlis has translated this booklet into English. If you find any mistakes in the translation or composing, please inform the translation Majlis on the following address and gain Ĺ awÄ b.

Translation Majlis (Dawat-e-Islami) ‘Alami MadanÄŤ Markaz, FaizÄ n-e-MadÄŤnaÄĽ, MahallaÄĽ Saudagran, Old SabzÄŤ MandÄŤ, BÄ b-ul-MadÄŤnaÄĽ, Karachi, Pakistan.

Contact #: +92-21-34921389 to 91 translation@dawateislami.net

Blessings of Ażān

Ażān. However, if these places are not near, that Ażān will not be enough. Here, nearness means that the voice of Ażān (given in city/ village) could reach there. $"& 9:

4.

If a traveller did not utter Ażān or Iqāmat or both, it is Makrūĥ; if he utters only Iqāmat, there is no repugnance, but it is better to say Ażān also, whether he is alone or with other companions. 7!=..">! ,

5.

Utter Ażān after the time has started. If it is uttered before the time begins or if the time starts during the Ażān, the Ażān should be repeated in both the cases. $"& 9: The Mūażżin should make a habit of ascertaining the timings of Ṣalāĥ with the help of timetable. At some places, the Mūażżin starts uttering Ażān before the time begins. It is a Madanī request to the Imāms as well as the Masjid committee to keep an eye on this matter.

6.

It is Makruĥ for women to say Ażān and Iqāmat whether they are offering Ṣalāĥ (within its time) or Qaḍā (after the elapsing of its stipulated time). #"!"<!A!:

7.

It is Makruĥ-e-Taḥrīmī for women to offer Ṣalāĥ with Jamā’at. ")>=!’B:

8.

A clever child can also utter Ażān. $"&9:

9.

Though uttering Ażān without Wuḍū is valid, it is Makrūĥ to do so. !B’" "!> &C -!’(DE>D!A F <!A ! =*1((9;,;

8

Blessings of Ażān

10. The Ażān uttered by a eunuch, transgressor even if he is a scholar, an intoxicated person, a mad person, the one on whom Ghusl is due and unwise child is Makrūĥ. Therefore, the Ażān uttered by any of the aforementioned people should be repeated. 7! &C =..">! ,9

11. If the Mūażżin is the Imām as well, it is preferable. ’’. FC"&9:

12. Ażān should be uttered aloud outside the Masjid facing the Qiblaĥ with the fingers inside the ears but raising the voice of Ażān beyond one’s strength is Makrūĥ. $"& 99

having turned face towards the right side

13. Say

and towards the left side even if the Ażān is not for Ṣalāĥ e.g. the Ażān uttered into the ear of a newly born baby. Turn only the face, not the whole body. Some Mūażżinīn start 7!&C=..">! moving their face slightly having uttered the word . It is not correct. The correct method is to first turn face to the right or left side completely and then start saying the word

.

after 14. It is Mustaḥab to say in Fajr Ażān. 7!&C=..">! , is not uttered, Ażān will still be valid. G!4C,, 9

If it

Blessings of Ażān

Nine Madanī Pearls about Replying to Ażān 1.

Apart from the Ażān of Ṣalāĥ, other Ażān such as the one uttered at the time of the birth of a baby should also be replied. =..">!

2.

Muqtadīs should never reply to the Ażān of Khuṭbaĥ. It is most cautious to do so. However, there is no harm if the reply to Ażān or supplication (between two Khuṭbāt) is made in heart without uttering any word with the tongue. However, if the Imām replies to the Ażān or makes supplication even with the tongue, it is quite permissible. <!A!=*1((;0H;;0

3.

There is a commandment to reply for the hearer of Ażān. $"&9, A Junub (the one who is to do Ghusl because of intercourse or nocturnal emission) should also reply to Ażān. However, a woman undergoing menses or post-natal bleeding, audience of Khuṭbaĥ, performers of funeral Ṣalāĥ, those having intercourse or those passing stool or urine need not to reply. !B’""!>&C-!’( DE>D!A 0;

4.

When Ażān is going on, one should stop every type of work such as talking, Salām, reply to Salām and even recitation of the Holy Qurān etc. for the duration in which Ażān is being uttered. Listen to the Ażān attentively and make its reply. Do also the same while Iqāmat is going on. 7! &C =..">! IC"&9,

10

Blessings of Ażān

5.

It is safer to stop walking, eating, picking or laying a utensil or other things, playing with children, talking by gestures etc. during Ażān.

6.

The one talking during Ażān is in the danger of losing faith at the time of death. )!4C;;. "’.)’""(4

7.

If anybody hears the Ażān while walking, it is better for him to stop walking and remain silent for the amount of time in which Ażān is uttered and reply to the Ażān. $"&9,

8.

If anybody hears more than one Ażān, he is required to reply to the first Ażān only but it is better to reply to all of them. 7!&C=..">!

9.

If anybody did not reply during the Ażān and much time has not passed yet, he should still reply. =..">!

Seven Madanī Pearls about Iqāmat 1.

It is better to say Iqāmat just behind the Imām in the Masjid; if it is not conveniently possible to utter Iqāmat just behind the Imām then it should be uttered at the right side. ’1.2&3<!A!=*1((9;,

2.

Iqāmat is a more emphatic Sunnaĥ than Ażān. 7!&C=..">!

3.

It is Mustaḥab to reply to Iqāmat. $"&9, 11

Blessings of Ażān

4.

Say the words of Iqāmat quickly without pauses in between. 7!&C=..">!

5.

Turn face to the right and left side whilst saying and

respectively during Iqāmat

as well. 7!&C=..">! 6.

Iqāmat is the right of the person who uttered Ażān. However, with the consent of the utterer of Ażān, someone else can also say Iqāmat. If the Iqāmat is uttered without the permission of the Mūażżin (the one who uttered Ażān) and he resented it, then it is Makrūĥ. $"& 9:

7.

If a person comes during Iqāmat, it is for him to wait whilst standing, instead, he should sit down. Similarly, the people who are already sitting in the Masjid should also keep seated; all should stand when the Mukabbir says . This ruling also applies to the Imām. ’’. 99

Eleven Musta ab Occasions for Uttering Ażān 1.

In the ears of infant.

2.

In the ears of a grieved person.

3.

In the ears of an epileptic patient.

4.

In the ears of a furious and grumpy person.

5.

In the ears of an irritating animal.

6.

In the severity of fighting. 12

Blessings of AĹźÄ n

7.

Eruption of fire.

8.

After the burial of dead body.

9.

Defiance of Jinn (or when a Jinn captures someone)

10. If someone forgets the way in the forest and there is nobody to show the way and 11. During the period of Epidemic, it is MustaḼab to utter AĹźÄ n. 7!&C=..">! 90

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To Utter AĹźÄ n in the Masjid is Contrary to Sunna Nowadays, the trend of uttering AĹźÄ n in the Masjid has developed, which is in contradiction to SunnaÄĽ. It is stated in ‘AlamgÄŤrÄŤ etc. that AĹźÄ n should be uttered outside the Masjid, not inside. <!A!$"&99 ImÄ m of AÄĽl-e-Sunnat, Revivalist of the UmmaÄĽ, Reviver of the SunnaÄĽ, Eradicator of Bid’aÄĽ, Scholar of Sharč’aÄĽ, Guide of ᚏarÄŤqaÄĽ, Fountain of Blessing, ‘AllÄ maÄĽ, MaulÄ nÄ , Al-á¸¤Ä j Al-á¸¤Ä fiáş“, Al-QÄ rÄŤ Ash-ShÄ ÄĽ ImÄ m AḼmad RazÄ KhÄ n 0 4  Y 4   $ says that it is not proved even once that 8 Our Holy Prophet ! (  Ů– (  $ 6 7    # got the AĹźÄ n uttered inside A’lÄ the Masjid. <!A!=*1(( A’ J 9 : Ḥaá¸?rat $    Y 4 further says uttering AĹźÄ n in the Masjid is a desecration of the Masjid as well as that of the court of AllÄ ÄĽ : / ( 9 - . ’’.: The place outside the veranda of the Masjid where shoes are taken off is not considered as a part of the Masjid and therefore, uttering AĹźÄ n there is absolutely in The second AĹźÄ n of accordance with the SunnaÄĽ. ’’.:0 13

Blessings of AĹźÄ n

Jumu’aÄĽ which is uttered nowadays (before the Khuáš­baÄĽ) in the Masjid in front of the pulpit of the ImÄ m is also contrary to SunnaÄĽ. The second AĹźÄ n of Jumu’aÄĽ should also be uttered outside the Masjid but the MĹŤaşşin should be in straightness of the ImÄ m. <>"G.

Earn the Reward of 100 Martyrs A’lÄ -Ḥaá¸?rat $    Y 4 says, ‘Although the revival of SunnaÄĽ is one of the specific duties of the scholars, there is a general commandment for such Muslims for whom it is possible. The Muslims of every city should revive the SunnaÄĽ of uttering AĹźÄ n including the second AĹźÄ n of Jumu’aÄĽ outside the Masjid in their cities or at least in their Masjid and earn the reward of 100 martyrs. <!A!=*1(( A’ J 9 8 The Holy Prophet ! (  Ů– (  $  6 7    :0; # said, ‘Whoever holds onto my SunnaÄĽ firmly at the time of FasÄ d (deviation from religion) of my , he will attain the reward of 100 martyrs.’ This ḤadÄŤĹĄ has been narrated in the book â€˜ĹťuÄĽud’ by BaÄŤÄĽakÄŤ. ’7!"!>;0 For further details about this, go though the fifth volume of FatÄ wÄ -e-RazavÄŤyyaÄĽ called “Al. GFSv AĹźÄ n wal IqÄ maÄĽ.â€? rhcUNGIXODAUsACEglAaFcSDE

Recite this DurĹŤd before AĹźÄ n Prior to AĹźÄ n and IqÄ mat, recite following four verses of DurĹŤd SharÄŤf:

14

and the

Blessings of AĹźÄ n

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@ E *! D C A   (  ) * + $ % & ' @ [ A   $ % & ' (  ) * + U D C

For a pause between DurĹŤd SharÄŤf and AĹźÄ n, make the following announcement: “In the honour of AĹźÄ n, stop talking and other activities and earn hoard of good deeds by replying to AĹźÄ n.â€? Then, utter AĹźÄ n. Likewise, make the following announcement between DurĹŤd and IqÄ mat: ‘Make the intention of I’tikÄ f, if you have a mobile phone, please switch it off.’ I have made the MadanÄŤ request of reciting TasmiyaÄĽ and DurĹŤd SharÄŤf before AĹźÄ n and IqÄ mat in the desire of earning perpetual reward. As for the suggestion of a pause (between DurĹŤd SharÄŤf and AĹźÄ n/IqÄ mat), it is taken from FatÄ wÄ -e-RazavÄŤyyaÄĽ. Therefore, replying to a question, ImÄ m-e-AÄĽl-e-Sunnat $    Y 4 said, “There is no harm in reciting DurĹŤd SharÄŤf before IqÄ mat but there should be a pause between them or the tone of DurĹŤd SharÄŤf should be so different from that of IqÄ mat (for example, the sound of DurĹŤd SharÄŤf should be quieter than that of IqÄ mat) that there should be a clear-cut distinction between them and people should not regard DurĹŤd as a part of IqÄ mat.â€? <!A!=*1((A’J9;

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Blessings of AĹźÄ n

Satanic Whisper As DurĹŤd SharÄŤf did not use to be recited prior to AĹźÄ n during the apparent life of the Holy Prophet ! (  Ů– (  $ 6 7   # 8 as well as in the reign of the first four blessed caliphs, doing that is a misleading innovation and a sin.

Rebuttal of this Satanic Whisper If the principle is accepted that doing any such act not done in that blessed era is a misleading innovation and a sin, the whole existing system will be distorted. Just 12 examples out of innumerable ones are being presented making it clear that these acts were not performed in that era, but have been adopted by every one in the present era. 1.

ḤajjÄ j Bin YĹŤsuf introduced diacritical marks in the Holy QurÄ n in the year 95A.H.

2.

He also introduced the use of full stops at the end of each Āyaļ.

3.

Publication of the Holy QurÄ n in printed form.

4.

In past, there used to be no arch in the centre of the Masjid for the ImÄ m to stand. During the reign of WalÄŤd MarwÄ nÄŤ, SayyidunÄ â€˜Umar bin ‘Abdul ‘AzÄŤz >-    ? introduced it which is now found in every Masjid.

5.

Six KalimÄ t.

6.

ᚢarf and NaḼw.

7.

Knowledge of Ḥadčť and its different kinds. 16

Blessings of AĹźÄ n

8.

Dars-e-Niáş“Ä mÄŤ.

9.

Four orders of Sharč’at and ᚏarÄŤqat.

10. Verbal intention of ᚢalÄ ÄĽ. 11. The pilgrimage of Ḥajj by air. 12. JiÄĽÄ d with the latest scientific weapons. In the present era, no body regards any of the aforementioned acts as a sin despite the fact that they did not exist in that blessed era, so why only reciting DurĹŤd SharÄŤf on the beloved 8 Prophet ! (  Ů– (  $ 6 7    # before AĹźÄ n and IqÄ mat is considered a sin! Remember! The absence of the proof of impermissibility in any matter is itself a proof of its permissibility. Without doubt, every such new act which Sharč’aÄĽ did not prohibit is a good innovation and absolutely permissible and, it is an undeniable fact that the recitation of DurĹŤd SharÄŤf before AĹźÄ n was not forbidden in any ḤadÄŤĹĄ. Therefore, absence of prohibition 8 automatically led to permission. The Holy Prophet   $  6 7    # ! (  Ů– ( himself expressed the persuasion of innovating good things in Islam. Therefore, a ḤadÄŤĹĄ mentioned in the chapter ‘KitÄ b-ul-‘Ilm’ of ᚢaḼčḼ Muslim says:

! Ů— ; I`  _Ů—   B  : . ]Y >' 3 ]Y >!  % &! X  \ 0  0 / T>D Lc d N  e * /  0  b X (  B  : - 0    : a “Whoever promoted any good method among the Muslims and after him it was acted upon, the reward of the followers will also be 17

Blessings of AĹźÄ n

written in the book of deeds of the person who started it and the reward of the followers will not be reduced.� K>>"’& ;:

In other words, whoever promotes any good act in Islam deserves great reward. Similarly, without any doubt, the fortunate person who developed the trend of reciting DurĹŤd before AĹźÄ n and IqÄ mat also deserves perpetual reward. He as well as the Muslims acting on that act till the Day of Judgement will attain reward without any reduction in any one’s reward. Here, a question may arise in someone’s mind as to what the following blessed ḤadÄŤĹĄ means: [Every innovation is a heterodoxy and every heterodoxy leads to hell]. ’7!4;0 What does this ḤadÄŤĹĄ imply? Beyond doubt, the foregoing ḤadÄŤĹĄ is true. In fact, the word ‘ ’ mentioned in the ḤadÄŤĹĄ refers to Bid’at-e-Sayyi’aÄĽ, (misleading innovation) and indeed every Bid’at that contradicts or removes a SunnaÄĽ is a misleading innovation. Therefore, SayyidunÄ Sheikh ‘Abdul Ḥaq MuḼaddiĹĄ DiÄĽlvÄŤ writes, “Any Bid’at that complies with the principles of SunnaÄĽ and does not contradict the Sharč’aÄĽ or SunnaÄĽ is a Bid’at-e-ḤasanaÄĽ. The Bid’aÄĽ that contradicts Sharč’aÄĽ and SunnaÄĽ is a Bid’at-e-DalÄ lat, i.e. a misleading innovation.â€? ’C"

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Blessings of AĹźÄ n

AĹźÄ n

f @ f @   `  A `  A

f @ f @ ` A `  A

AllÄ is the Greatest

AllÄ is the Greatest

AllÄ is the Greatest

AllÄ is the Greatest

 A   @ X   Ů“â—Œ  X  O BN

 A @   X   Ů“â—Œ  X  O BN

I testify that there is none worthy of worship except AllÄ I testify that there is none worthy of worship except AllÄ

@ E*! ] =  O BN A  

@ E*! ] =  O BN A  

8 I testify that Mu ammad ! (  Ů– (  $ 6 7    # is the Prophet of AllÄ 8 I testify that Mu ammad ! (  Ů– (  $ 6 7    # is the Prophet of AllÄ

) * +   # $  h

) * +   # $  h

j & i   # $  h

j & i # $  h

Come towards

Come towards

Come towards success

Come towards success

f @   `  A

f @ `  A

AllÄ is the Greatest

AllÄ is the Greatest

A @ X   ٓ X

There is none worthy of worship but AllÄ . 19

Blessings of AĹźÄ n

Duâ€™Ä after AĹźÄ n After the AĹźÄ n, the MĹŤaşşin and the listeners should recite DurĹŤd SharÄŤf and then this Duâ€™Ä :

Y l ٓ  T  ) * + (  Y M I  ) * -  _ k e    B @

Oh AllÄ

: / ( 9 - , Sovereign

of Dawat-e-Tamma and of this

established

!

Y .   Y/ (  Y m i ( Y ! * O =  U !  S

Grant to our Lord, SayyidunÄ Mu ammad ! (  Ů– (  $ 6 7   # 8 , WasÄŤla and Fa ÄŤla (excellence) and the highest rank,

Ů—â—Œ I - i N   > Ho (   Ů— 7 $(  n k O * = ] T   a (  

and make him stand at the MaqÄ m-e-Ma mĹŤd which you have promised him and make him our intercessor

"  p q X C U  Y T  % * D 

on the Day of Judgement. Of course, You do not do anything against Your promise.

  3 ٓ  D C 4   I4

Have mercy on us, as You are the Most Merciful!

20

Blessings of AĹźÄ n

 AllÄ â€™s name I begin with, the Most Kind, the Most Merciful.

ImÄ n-e-Mufa al Faith in detail

@   > w  T (  w X   % * (   ! (  J s` (  IQ tu (  A  _ v

I believe in AllÄ

: / ( 9 - , His

Angels, His (revealed) Books, His

Prophets %& '   B $, the Day of Judgment and (I believe that) good or bad destiny

is from AllÄ

@ 0  _ N (  S * "    x J (  6 7 A  

: / ( 9 -

and (I believe that) there will be resurrection after death.

ImÄ n-e-Mujmal Faith in brief

@   > z3  K {   J H(  7 i8 (  lٓ  y * e ` A

I solemnly declare my belief in AllÄ

: / ( 9 - as

He is with all His

names and attributes, and I have accepted (to obey) all His commands

' c H  ; T   Rc D + 7(  O

by pledging with my tongue and testifying them with my heart. 21

Blessings of AĹźÄ n

Six KalimÄ t First Kalima : Sanctity

@  E*!   c =  A A @  X   ٓ X

There is none worthy of worship except AllÄ 8 ! (  Ů– (  $ 6 7    #

: / ( 9 - , Mu

ammad

: / ( 9 -.

is the Prophet of AllÄ

Second Kalima : Evidence

BN (   ٗ  C D N X   _ٗ 3 (  A @  X   X  O   BN

I testify that there is none worthy of worship except AllÄ

: / ( 9 - .

He

is alone and He has no partner and I testify

ٗ * ! ( _ٗ J -  ] =  O  

8 that Mu ammad ! (  ٖ (  $ 6 7    # is His (Distinguished) Servant and

His Prophet.

Third Kalima : Glory of AllÄ

@  O ZJ! f @ (  A @  X   ٓ X (  A@ (  A `  A

Glory be to AllÄ

: / ( 9 -

and all praise be to AllÄ

none worthy of worship except AllÄ

: / ( 9 -

: / ( 9 -, and AllÄ

and there is

: / ( 9 -

@  X   )* H X ( E *3 X ( |  d  A

is Great

and there is no power to keep away from sins and no ability to do good but from AllÄ

: / ( 9 -

22

who is the greatest.

Blessings of AĹźÄ n

Fourth Kalima : Oneness of AllÄ

dٖ }     (  C D N X  _ 3 (  A "     ٗ  C @ X   ٓ X

There is none worthy of worship but AllÄ . He is alone. He has no partners. All Kingdom is for Him and all praise is for Him. He gives life

% ` X (  E & (,     ]     ]  S * ~ X  dc 3 * e (   ~ (

and He gives death. He is alive; death will never come to him. The great and the glorified One

c D H L d N :  # $* e (    v €  _

In His hand is goodness and He has power over everything.

Fifth Kalima : Repentance

Y] U & $( ] ! ] P1 w ( ] - Ů— I < U ,  ; U , :  0   ‚   A @ i ƒ I!

O my Rab I seek forgiveness from you for all the sins I have committed knowingly or unknowingly, openly or secretly

 % & $  U  C U $  ٓ X  n k  ; Uk  0 (  $  u n k  ; Uk  0     * 7 ( ƒ E * 3 X (  * U k   i „ (  *   I! (  *

and I repent of the sins that I am aware of and the sins that I am unaware of, for you are the knower of all the GhuyĹŤb (unseen) and SattÄ r of all the faults and forgiver of all sins, and there is no

@ X   )* H X ( |  d  A

strength and power except that of AllÄ , the Almighty and the Greatest.

23

Blessings of AĹźÄ n

Sixth Kalima : Refutation of Disbelief

,*-   u …   B@   $   U ( ] t GN  C  † N  O  0  C

Oh AllÄ I seek your refuge from associating anything with you knowingly,

2 ( i Q  0  S ‡f † 7(  > -  J7     $ ٓ X "  † i ƒ I! (

and I seek forgiveness from You for (shirk) that I do not know. I have repented from it and I have detested disbelief, idolatry,

I B J (  ˆ 3 * i (  Y > (  Y - J (  Y J G ƒ (  k Q ( O

telling lie, backbiting, bad innovations, tale-telling, indecency, accusations

@ E*! c =  A A @ X   ٓ X  E * H (  ! (  B  d 8 " (

and all the sins. I embrace Islam and say there is none worthy of worship but AllÄ , Mu ammad ! (  Ů– (  $ 6 7   # 8 is the Prophet of AllÄ .

24

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